(Part No. 2; Page No. 399)  Druze (Part No. 2; Page No. 400)  Fatwa no. 1800 All praise is due to Allah and peace and blessings be upon His Prophet, upon his family and Companions. To proceed: The Permanent Committee for Scholarly Research and Ifta' have studied the letter sent by His Excellency the Deputy-Interior Minister to his Eminence the General Chairman No. 2/5400 on 15/5/1397 A.H. The Committee also read the two brochures attached to his letter detailing two alleged debates: The first was held between a durzi student who is studying in Al-Az-har and someone that he claimed to be the Grand Shaykh of Al-Azhar called Mustafa Al-Rafi`y. The second was held between a person who ascribed himself (according to the letter) to Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community) called Shaykh Al-Haq Al-Husayny and a durzi professor called Abu Hasan Hany Zaydan. According to the request of His Excellency to study this letter, the response comes as follows: Firstly: An abstract about the doctrine of the Druze which unveils their reality. Secondly: A brief explanation about the two debates explaining their illusion and misconception. (Part No. 2; Page No. 401)

First: An abstract about the Druze doctrine Druze are a secret sect of the Batini Qarmatians who entertain camouflaging their religious convictions to deceive non-Durzi people. Sometimes, they pretend to be religious, ascetic, pious and show false religious jealousy. They also feign love of Rafidah, Sufism and Al-ul-Bayt (Members of the Prophet's extended family). They claim that they are reformers who reconcile between people and gather them aiming to deceive them with regards to their religion. They continue doing so until they become strong and receive support from a ruler, they then show their reality, declare their dogmas and reveal their intentions. At this time, they will be the callers to evil, corruption and a destructive means to religions, dogmas and ethics.This fact is very clear for those who know their history and biography from the first day `Abdullah ibn Saba' Al-Himyary, the Jew, laid down their foundations and established their principles. They inherited these principles from each other and applied them well till the present time.Although the Druze is a sect from the Batini Qarmatians, they have their own manifestations related to their genealogy, the time in which they appeared and the circumstances which helped them emerge.Following is the summary of it all, in addition to the examples and the judgment of scholars regarding them:1- Druze are ascribed to Durzy, who is: (Part No. 2; Page No. 402)  Abu `Abdullah Muhammad ibn Isma`il Al-Durzy. His name may be related as `Abdullah Al-Durzy or Durzy ibn Muhammad. It is said that Muhammad ibn Isma`il Al-Durzy is Tishtakin or Hishtakin Al-Durzy. It is said that they are ascribed to Tayruz, a Persian country. Al-Zubaydy wrote in Al-Taj that the correct form is Darzy taken from the children of Darzah who are low people and tailors.2- Muhammad ibn Isma`il Al-Durzy appeared during the reign of Al-Hakim bi-Amrih Abu `Aly Al-Mansur ibn Al-`Aziz, one of the `Abidy kings who ruled Egypt for two hundred years and falsely claimed that they were from Al-ul-Bayt and that they are from the offspring of Fatimah (may Allah be pleased with her).At first, Muhammad ibn Isma`il Al-Durzy was a member of Al-Isma`iliyyah Al-Batiniyyah sect which claims to be from the followers of Muhammad ibn Isma`il ibn Ja`far Al-Sadiq, then he rebelled against them and contacted Al-Hakim Al-`Abidy who agreed to his claim of godhood and called people to worship him alone.This man claimed that Allah was incarnated in `Aly and the spirit of `Aly passed to his offspring one by one until it reached Al-Hakim and Al-Hakim authorized him to conduct the affairs of Egypt to make people follow him in his call. When his matter was disclosed, Muslims rebelled against him in Egypt and killed some of his followers. When they tried to kill him, he escaped and took shelter with Al-Hakim who gave him money and commanded him to go to the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) to spread his call there. He went to Al-Sham and settled in the Valley of Taymullah ibn Tha`labah western Damascus, where (Part No. 2; Page No. 403) he called people to deify their ruler and spread the principles of Druze there and distributed money to them and they responded to him.Another Persian person names Hamzah ibn `Aly ibn Ahmad Al-Hakimy Al-Durzy called to deifying their ruler. This man was from the leaders of Al-Batiniyyah. He came into contact with the men of the secret call from among the followers of Al-Hakim. He called for deifying him secretly until he became one of the pillars then he claimed that he is the messenger of Al-Hakim, who agreed to this. When Al-Hakim passed away his son `Aly, nicknamed, Al-Dhahir took over to reinforce Allah's religion and free himself from the call to deify his father. This call was fought in Egypt and Hamzah escaped to the Levant and was followed by some of his followers and settled in the district which was later called Jabal Al-Druz (the Druze Mountain) in Syria. The principles of Druze are as follows: (A) Incarnation: They believe that Allah was incarnated in `Aly (may Allah be pleased with him) then in his offspring after him one by one until He was incarnated in Al-Hakim Al-`Ubaydy Abu `Aly Al-Mansur ibn Al-`Aziz. Godhood is incarnated in him. They also believe in the return of the Al-Hakim and that he disappears and appears. (B) Taqiyyah (hidden intention): They do not reveal their reality except to their followers and do not reveal their secrets except to those whom they trust of their followers. (C) Infallibility of Imams: They believe that their imams are infallible from (Part No. 2; Page No. 404) sin and fault. Moreover, they deify them and worship them instead of Allah as they did with Al-Hakim. (D) Claiming the knowledge of the unseen: They claim that the Shar`y texts have inward meanings which are really meant. Based on this principle, they have built their manipulation and deviation to the Shar`y texts, instructions and prohibitions. As for their manipulation of the legal reports, they denied the Perfect Attributes of Allah, the Hereafter, Reckoning therein, Paradise and Hellfire and replaced them with reincarnation i.e. the transfer of the spirit of the dead to another body at the time of its creation to live therein in bliss or in misery. They say: "eternal time, everlasting world, wombs beget and earth swallows." Furthermore, they deny the existence of Angels and Messengers and follow philosophers who follow Aristotle in his principles or theories. As for their manipulation of the texts of obligations such as commands and prohibitions, they deviated from their real meaning and said: The meaning of Salah is to know their secrets and not to perform the five daily Salahs day and night. Sawm (Fasting) is to conceal their secrets and not to abstain from things which nullify fasting from dawn to sunset. Hajj is to visit their holy Shaykhs who made lawful (Part No. 2; Page No. 405) the Shameful sins (illegal sexual intercourse, etc.) whether committed openly or secretly such as marrying one's mother, daughters and other manipulations of the texts and denying what has been related therein of Allah's Shari`ah that He imposed on His servants. Therefore, Abu Hamid Al-Ghazaly said concerning them: What is apparent of their doctrine is like Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and `Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet) and what is hidden is sheer Kufr (disbelief). They resemble Ikhwan Al-Safa in their doctrines, actions and style. (E) They hold the belief of Darwinism: They say that nature generates life while death emerges due to the halt of the instinct heat such as the extinction of an oil lamp when the oil runs out except for those who are killed in accidents. (F) Hypocrisy and lying in the call: They feign love to Al-ul-Bayt before the people whom they want to call to their beliefs. If they respond to them, they call them to the doctrine of Rafidah and show them the Sahabahs' (Companions) defects. When they accept this, they show the defects of `Aly and curse him. When they accept that, they show the defects of the prophets. They say that prophets have secrets that are contrary to what they called their nations to and that they (prophet) were clever as they laid down legal laws for their nations to achieve worldly benefits and interests etc. The ruling on them Shaykhul Islam Ibn Taymiyyah (may Allah be merciful to him) was asked about the ruling on Druze and Al-Nusayriyyah and his answer comes as follows: (Part No. 2; Page No. 406)  Druze and Al-Nusayriyyah are Kafirs (disbelievers) according to the Ijma` (consensus) of all Muslims. It is not permissible to eat from their slaughtered animals or marry their women. Moreover, they reject the obligation of the Jizyah (poll tax required from non-Muslims living in an Islamic state), so they are apostates not Muslims, Jews or Christians. They also reject the obligation of observing the daily five Salah, the fasting of Ramadan, performing Hajj or prohibiting what Allah and His Messenger have prohibited such as carrion (flesh of dead animals), wine and the like. They are Kafirs according to the Ijma` of all Muslims even if they pronounce the two Shahadahs (testification of faith).As for As for Al-Nusayriyyah, they are the followers of Abu Shuhayb Muhammad ibn Nusayr. He was one of the excessive people who claimed that `Aly is a God and used to recite the following chant:I testify that there no deity butHaydarah Al-Anza` (the bold) Al-Batin (the strong fat)there is no screen on him butMuhammad the truthful and trustworthyno way to him but throughSalman Owner of Power, the Most Strong As for Druze, they are the followers of Hashtakin Al-Durzy who was one of the freed slaves of Al-`Abidy, one of the rulers of Batini Egypt. Al-`Abidy sent Hishtakin to the people of the Valley of Taymullah ibn Tha`labah. He called them to the godhood of the ruler whom they call Al-Bari Al-Ghulam and used to swear by him. They are related to Al-Isma`iliyyah sect who believe that Muhammad ibn Isma`il abrogated the Shari`ah of Muhammad ibn `Abdullah. Their Kufr is more than that of excessive people. They believe in the oldness of the world and deny resurrection, the obligations of Islam and its prohibitions. They are from the Batini Qarmatians whose Kufr is more than that of the Jews, the Christians and the Arab Idolaters. Their aim is to be philosophers (Part No. 2; Page No. 407) such as Aristotle, and his suchlike or Magi. Their doctrine is composed of theories of philosophers and the doctrine of the Magi, but they feign their belonging to the Shiite, Allah knows best.Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful to him) said to refute the suspicion of Druze: All Muslims are in agreement that those people are Kafirs and whoever has doubt concerning this fact is also a Kafir like them. They are not like the people of the Book nor polytheists, but they are straying Kafirs whose food is not allowed to be eaten and their women may be taken in captivity. Their money should be taken because they are apostates and their repentance may not be accepted but they should be killed wherever they are and be cursed as they were described. It is not permissible to appoint them as guards on the gates. Moreover, their scholars or so called reformers should be killed so as not to mislead others. It is prohibited to sleep with them in their houses, accompany them, walk with them or escort their dead people. It is prohibited for the Muslim ruler to ignore establishing the penalty prescribed by Allah to these people. All help is from Allah and on Him we shall rely! Unveiling the lie, fraud and guile found in the first debate: 1- In the beginning of the first debate, it is mentioned that it took place between a Durzy student in Al-Az-har, Shaykh Shawqy Hamadah and the great grand Imam of Al-Azhar, Shaykh Mustafa Al-Rafi`y whom he called later the great grand Shaykh of Al-Azhar.This matter contains confusion, ambiguity, lying and false claims. As for the confusion and ambiguity, (Part No. 2; Page No. 408) Imam Al-Azhar is the one who leads people in the five obligatory daily prayers in Al-Az-har Mosque in which he may deliver the Friday Khutbah (sermon). This Imam is officially affiliated to the Ministry of Waqf. On the other hand, the great grand Shaykh does not lead the people in Salah nor deliver the Friday Khutbah. He is responsible for the education in Al-Azhar University, and is superior than the one who leads people in Salah. As to the lie, the person called Mustafa Al-Rafi`y has not been known to be the grand Shaykh of Al-Azhar at any time. History is the witness against these allegation and the strongest evidence that the writer of this review does not substantiate his claim, so this debate is fabricated. This is not strange, as the Druze related to Batini are characterized by fabrication, lying and concealing facts.2- Al-Durzy said to the alleged Shaykh Mustafa Al-Rafi`y: What is your opinion about the Druze?Then, Shaykh Al-Rafi`y said: With regard to the habits, customs and morals of Druze, they are Muslims. However, with regard to their religion, they are not Muslims.Such an answer could not be issued by a Muslim knowing the principles and rules of Islam well and who knows the doctrines of Druze, their actions and conditions, so how can we imagine that it was issued by the Grand Shaykh of Al-Azhar. The principles of Islam and the history of (Part No. 2; Page No. 409)  Druze prove that the Druze are not Muslims whether outwardly or inwardly. When they have a chance, they expose and express their atheism and Kufr, violate Muslims' blood, honor and money as well as making mischief in the land as done in the time of Al-Hakim Al-`Abidy, one of the `Abidy rulers in Egypt. When crisis strikes them and they find no way out, they conceal their intentions, become religious and show themselves as reformers as a matter of hypocrisy and Kufr. This is their condition with Muslims. In spite of this, the durzy student disapproved of the answer of whom he called The Grand Shaykh of Al-Azhar.2- He (the Durzy student) said: What is the reason? The alleged Shaykh answered: Because they worship Al-Hakim. The Durzy student was so angry and accused the Shaykh of being in error, which means that he denies the existence of the true God. This is a clear sign of the Kufr of the Druze and their ill-beliefs. Then he said: The one who says that we deify a ruler is wrong. We only believe that no deity is worthy of worship but Allah and He is the One to be worshipped, He neither begets nor was begotten and there is none co-equal or comparable to Him.It is well known in our doctrine that there is nothing like Him. He is beyond realization, description, free from sitting, standing, sleep, and laziness, is not a soul and is only One. We also believe that (Part No. 2; Page No. 410) Allah (Exalted be He) will show Himself to the people in the Hereafter to prove the truthfulness of believing in Him and set the proof against them because they failed to perceive Him or reach His Essence with their minds. Looking at Him is similar to looking at one's face in the mirror. O Shaykh, do you not see yourself when you look at the mirror. The Shaykh said: Yes. The Durzy student said: That image is free from the human characteristics which does not eat, drink or perceive. We do believe that when you look at the mirror, you see the image of Allah the exalted over all attributes.The historical and scientific reality prove that the Druze worship the rulers and deify them and Al-Hakim Al-`Abidy assumes godhood, and his retinue used to call people to worship him. Therefore, the durzy student is a liar in denying this. Afterwards, there was confusion and mixing in his speech, as he mentioned matters of Kufr in his reply and denial saying: He who says that we deify a ruler is wrong without defining the ruler. However, this matter is concerned with their worship and deification of Al-Hakim Al-`Abidy who ruled Egypt. He denied all attributes of Allah and compared Him to an image in the mirror when he said: Looking at Him is similar to looking at one's image in the mirror. Then he added: O Grand Shaykh, as you look at (Part No. 2; Page No. 411) the mirror and see your image without its characteristics, we see Allah, the Exalted free from human characteristics. Through this likening, he made Him nonentity without existence. The Shaykh said: what do you think about metempsychosis? The student said: We believe in reincarnation which is an old philosophical principle that existed before the Fatimids and Islam as it was established since the early beginning. Many of the old excessive philosophers held this principle. So, it is not strange that the Druze believe in reincarnation but what is strange is that Muslims deny it while the Glorious Qur'an proves it.Then, to substantiate his view, he cited the following Ayahs: How can you disbelieve in Allâh? seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return (See V.40:11) and: Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again. He also cited what he claimed to be reported from the Prophet (peace be upon him): "I am still passing from the backbones of believing men to the wombs of the believing women until this day...Etc". The Durzy student acknowledged that the Druze believe in reincarnation which means the transition of a soul after death to another body at its creation. It is known that whoever believes in (Part No. 2; Page No. 412) this principle does not believe in the Day of Resurrection which is stated clearly in the Qur'an, Sunnah and consensus. They do not believe in Reckoning or retribution of Paradise or Hell. They also interpret the texts of Resurrection by the departure of their Imam such as the return of Al-Hakim and his appearance after disappearance. They say that if the soul became pure by avoiding whims, knowledge and worship, it goes back to its original place and is perfected by death and getting rid of the limits and restrictions of the body. As to the straying souls which turn away from seeking guidance from the infallible imams, they will suffer by hanging in bodies through metempsychosis whenever they leave a body they go into another one. To support this view, they cited the saying of Allah: As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. No doubt that their interpretation of the Resurrection by the appearance of their Imam is a distortion of the meaning which is set in the Arabic language in which the Qur'an was revealed and contradicts the frequented clear Ayahs and texts which prove the Resurrection, Reckoning and retribution in Paradise or Hell.Therefore, their interpretation is a clear aberration and sheer Kufr. Their belief in reincarnation as stated above is just a mere lie and baseless speculation (Part No. 2; Page No. 413) which does not depend on reason or Naql (transmitted texts) – when used in opposition of the Qur'an. Their claim that the Qur'an indicates this is a lie and fraud because the meaning of the saying of Allah (Exalted be He): How can you disbelieve in Allâh? seeing that you were dead and He gave you life. Is as follows: You were dead before Allah shaped you in the wombs and blew the soul into you. Allah (Exalted be He) revived you by blowing the soul into you then caused you to die by taking away your souls after the end of your lifetime in the world then will give you life on the Day of Resurrection for Reckoning and retribution. This is the clear meaning of the Ayah in the Arabic language by which it was revealed and was explained by the clear sound Sunnah. It does not contain proof that if the soul comes out from a person at death, it will go to another body to live again in this world. The same goes for Tafsir (explanation of the meanings of the Qur'an) of the Ayah which reads: Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again. The meaning is: We have created you from the earth as you were living in this world and to the earth you shall return to be buried after your death. We shall give you life at the time of Resurrection. Interpreting those Ayahs with what they have claimed to be reincarnation is interpretation by whims and distortion to the meaning of the Arabic meaning of Ayahs and contrary to the clear meaning of the Qur'an and the frequent reported sound Hadiths about their meaning and the consensus of the scholars. (Part No. 2; Page No. 414) As for the Hadith which they mentioned, it is not recorded in any of the known Hadith books. The existence of unbelieving ancestors in some periods is proof against their lie. The Prophet (peace be upon him) did not pass in the backbones of the believing fathers and the wombs of the believing women in every class of his forefathers. Some of them were believers such as Ibrahim (Abraham) and Isma`il (Ishmael) while others were disbelievers. Therefore, this is a fabricated Hadith. As for Allah's saying: As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. It is a clear statement concerning the disbelieving people of Hell and that their torment will be continual in it on the Day of Resurrection. It does not indicate that if the soul leaves the body by death, it would pass into another body in order for it to be confinement and torment for it. This interpretation is a kind of distortion and manipulation of the texts of the Qur'an.The Durzi concluded the dialogue with the confession of the alleged Shaykh Al-Rafi`y that the Druze is the best Islamic sect of all. No doubt that this confession is delusive because it is issued by an invented Shaykh.If it is destined that a real Shaykh has this debate with a Durzy student, this would not prove the truthfulness of this result. How many people have rights but are helpless to gain it in dialogue and argument because of the little knowledge they have, so their submission does not indicate the validity of (Part No. 2; Page No. 415) the doctrine of the one who argues with them and does not indicate the truthfulness of what they claim. Clarification of lie, fraud and guile in the second debate: The brochure contains another debate between a person who claims to be a Sunni scholar called Shaykh Al-Haq Al-Husayny who acts as the head of oriental studies in one the colleges and a Durzi professor called Shaykh Abu Hasan Zaydan. This debate is set of questions asked by the so-called Sunni to the Durzy who answers them. This debate comes in an archaic style and weak structure in regard to the Arabic language. The meanings were ambiguous and not unedited. This indicates that it is fabricated and did not happen or that it took place between two people who do not have much knowledge. Therefore, Its results are not counted. Here are its details:The alleged Sunni said: Q 1: What is your religion? A: The Durzy answered: Our religion is Islam.It is mentioned above in pages 2 - 4 that they are not Muslims and that their Kufr is greater than that of the Jews and Christian etc. The evidences on their Kufr will be included in the Durzy's answers and his explanation to the doctrine of Druze regarding the pillars of Islam. (Part No. 2; Page No. 416)  Q 2: What is your doctrine? A: Our doctrine is to declare the Oneness of Allah (Exalted be He) and acknowledge the message of the Prophet (peace be upon him) and this is one of Taqiyyah's doctrine in Islam.The Durzy confessed in his answer to the second question that the doctrine of Druze is Taqiyyah (concealing the intention). He was truthful of what he confessed against his people. It is known that Taqiyyah means equivocation, deception, tergiversation and hypocrisy in belief, saying and deeds. The Durzy used it in his answer and explained that the doctrine of Druze is to declare the Oneness of Allah (Exalted be He) and acknowledge the message of the Prophet but their God whom they worshipped was Al-Hakim Al-`Abidy, the king of Egypt. The Messenger they believe in is the messenger of Al-Hakim whom he chose as a caller for him such as Hamzah ibn `Aly ibn Ahmad Al-Farisy Al-Hakimy Al-Durzy whom Al-Hakim Al-Fatimy called Rasul Allah. This style in answer is the clearest explanation and the truthful application of tergiversation and hypocrisy included in Taqiyyah. Q 3: Are you Sunnis or Shiites? A: Neither Sunnis nor Shiites but one of the sects which the Prophet (peace be upon him) referred to by his saying: "My Ummah (nation) will be divided after me into seventy three sects."The Durzy outlined his answer to the third question as he stated that Druze are not Sunnis or Shiites. He did not reveal the reality of his group but (Part No. 2; Page No. 417) he made the matter ambiguous when he said: They are one of the sects to which the Prophet referred by saying: "My nation will become divided after me into seventy three sects". He gathered between making a mistake in the language, distorting the Hadith and a guile on the questioner by not determining the answer for him. As well as lying in his saying that they are not Shiites while they are from the Batini Qarmatians who are one of the most wicked sects of extremist Shiites . Q 4: Do you offer Salah in its due times? A: Yes, we pray because Salah is obligatory upon every believer and it brings the servant closer to his Creator. Q 5: How do you perform Salah? A: When we offer Salah for the Muslim dead, we direct ourselves to face of the Qiblah (Ka`bah-direction faced in Prayer) but the regular Salah is a Dhikr (Remembrance of Allah) session.There is generalizing and answering inefficiency in the fourth and the fifth questions. It is meant at first to enable the Durzy to sum up the answer, and secondly to escape from the answer and distort the meaning of Salah. He did so when he said: We offer Salah because Salah is obligatory and because it brings the servants closer to their Lord. Thirdly, he altered the meaning of Salah when he said: We offer Salah for the deceased and face the Qiblah. He also made a mistake when he interpreted the regular Salah with a Dhikr (Remembrance of Allah) session which necessitates denial of the five daily prayers in the way which was explained by the Prophet (peace be upon him) and denial of his claim stated in the answer to the first question that their religion is Islam. (Part No. 2; Page No. 418)  Q 6: Do you bow down during Salah? A: Bowing down is supererogatory. Q 7: Do you prostrate during Salah? A: We prostrate in the position of prostration because it is obligatory in order to draw near to Allah and seek His Help.There is also generalizing and inefficiency in the sixth and seventh questions. The Durzy denied that bowing down is obligatory and mentioned that it is supererogatory. As for prostration, he admitted that it is obligatory but he summed it up this way as if there is a collusion between the questioner and the one who is questioned or as if they were one person. This contradicts his saying in the answer to the first question: our religion is Islam because Salah in Islam is not Dhikr (Remembrance of Allah) but it is the five daily prayers in the established known way. He deviates from the Qur'an, the Sunnah and the consensus. Q 8: Do you fast in Ramadan? A: Some people especially the Shaykhs observe Sawm (Fast) but in our custom apparent fasting is supererogatory. As for the real Sawm, it is maintenance for oneself against unlawful things. In this case, it is obligatory forever and not during certain times because we believe that there is no benefit (Part No. 2; Page No. 419) from the apparent Sawm while contradicting what Allah and His Messenger prohibit.In his answer to the eighth question, the Durzy denied the obligation of Sawm in Ramadan when he said that the apparent Sawm is supererogatory. He interpreted real Sawm by safeguarding oneself against prohibitions and this denial to the religious established rule and distortion of the texts. This leads to freeing Mukallafs (person meeting the conditions to be held legally accountable for their actions) from the Islamic rites which were made obligatory by Allah and His Messenger. It is sheer Kufr and apostasy according to the Qur'an, the Sunnah and Ijma`. It also contradicts their claim that Islam is their religion. Q 9: Do you perform Hajj? A: Hajj in our custom is supererogatory too due to the following Ayah: And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allâh, for those who are able to undertake the journey. The phrase (Who can afford the expenses) is an excuse for those who cannot perform Hajj.In his answer to the ninth question, the Durzy did the same when he denied Hajj as he denied Sawm of Ramadan. He said that Hajj in their custom is supererogatory. So he denied its obligation and this is Kufr because it is denial of what has been established in religion. Then he camouflaged the matter by citing an expressed Ayah confirming the obligation of Hajj upon one who can afford it. The inability expressed in the Ayah is for the person who is unable by himself or by his proxy. (Part No. 2; Page No. 420) This also contradicts his first allegation in answering the first question that the religion of the Druze is Islam. Q 10: Did any of you go to Makkah to perform Hajj? A: Yes, many of us have visited Makkah Al-Mukarramah and Al-Madinah Al-Munawwarah There is summery and inefficiency in the tenth question which paved a way out for him to deviate. If the questioned person gives a general answer, it may be interpreted as a regular journey to Makkah, like any other journey to another country for self-entertainment. He said: Many of us have visited Makkah and Al-Madinah Al-Munawwarah. This is the religion of Al-Qaramitian Batini because their way is obscurity and use of Taqiyyah as mentioned above. Q 11: How do you offer Salah for the dead? A: Our Salah for the dead is according to the Sunni Shafi`y Madh-hab (School of Jurisprudence). To suffice you the burden of heavy searching, take this book issued from the sheikhdom of the dignified `Aql which is the highest reference of our doctrine. Through this book you shall know the reality of our doctrinal rites in offering Salah for the dead, Marriage contracts, Inheritance after death and so on.After studying the book, the questioner turned to the person being questioned and said to him: You are truly Muslims. (Part No. 2; Page No. 421) The answer to this question (the eleventh) is full of lies and contradiction. He stated with conviction in the answer to the third question that Druze are not of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream). Though, here proved that they offer Salah Al-Janazah (the Funeral Prayer) according to the Al-Shafi`y Madh-hab and Al-Shafi`y is one of Ahl-ul-Sunnah wal-Jama`ah. Then how is their Funeral Prayer performed according to his Madh-hab (School of Jurisprudence). Then he deviated from the answer and referred to an ambiguous book which he did not determine to allow people to know his truthfulness that their Salah over the dead is according to the Sunni Shafi`y Madh-hab (School of Jurisprudence). The Durzy mentioned that the alleged Sunni scholar said after studying the book: You are truly Muslims. This confession in such an alleged debate has no consideration but it is just camouflage, publicity and lie regarding the Druze doctrine.If the doctrine of Druze is in conformity with Islam, he would have showed it and mentioned the name of the book in order that people could know the truth but he feared that the matter might have been revealed, so he concealed the name as this is his way and the way of his people. We seek refuge with Allah from him. Q 12: What is your way of distributing the inheritance? A: Our way of distributing the inheritance is in conformity with the legal ruling of inheritance unless the deceased left a will. However, if he left a will, the distribution of the inheritance will be according to this will because the will is an obligatory matter which we should apply acting upon the following Ayahs: Allâh commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females (Part No. 2; Page No. 422) and: ...after the payment of legacies he may have bequeathed or debts. Q 13: What is your methodology for writing a will? A: The methodology of writing a will is as follows: Every man has the right to bequeath their properties to whom they will whether near or far. Q 14: The doctrine of Sunnah prevents bequeathing to an heir, so why do you do that? A: We bequeath to heirs acting upon the following Ayah: It is prescribed for you, when death approaches any of you, if he leaves wealth, that he makes a bequest to parents and next of kin This Ayah clearly indicates that writing a will is permissible for the heirs and non-heirs and so we do.Al-Durzy mentioned in his answer to questions No. 12,13 and 14 that they distribute inheritance according to the legal rulings of inheritance, but he did not illustrate what it is and restricted it to cases in which there is no will. If there is a will they may give the non-heir or the heir all their money and even if it is against the Shari`ah, (Part No. 2; Page No. 423) the will shall be distributed according to the will and this contradicts the texts of Islamic Shari`ah that there is no will for heirs. Muslims are in agreement regarding this ruling and this indicates his lie regarding the answer of the first question that the religion of Druze is Islam.The Ayah that reads: Allâh commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females along with the succeeding Ayahs indicate the legal proportions of inheritance and the details of the heirs' shares. It is a command from Allah to abide by the limits which Allah prescribed for every heir. He leaves us no choice regarding to whom we set a will of those mentioned in the Ayahs and no choice in the amount which we should set for each one of them. He explains the types of heirs and proportions of each one and orders us to act upon this. He (Exalted be He) explains that we should distribute the inheritance among them after fulfilling the deceased's debts and executing his will in the amount of one third to a non-heir as the Prophet (peace be upon him) explained. The deduction of the Durzy from the two Ayahs is full of summary, galvanoplasty and confusion concerning the meaning of the will in the distribution of inheritance and the will which should be executed before distribution. He overlooked the Sunnah which should be followed in confining the will. He also overlooked the consensus of Muslims regarding this and this is the way followed by the innovators who use generalization and camouflage to trick those who argue with him through decorating falsehood to him. Accordingly, their distortion of (Part No. 2; Page No. 424) the Qur'an and its meaning and their contradiction to the Prophet's sayings and actions, the consensus of the Companions and those who followed them in order to satisfy their whims and to be in conformity with those they follow becomes crystal clear. Q 15: Do you believe in polygamy? A: No, polygamy in our doctrine is not permissible acting upon the following Ayahs: And We have created you in pairs (male and female, tall and short, good and bad, etc.). And of everything We have created pairs ...but if you fear that you shall not be able to deal justly (with them), then only one and you shall not be able to deal justly with women even if you are keen to do that. But we think that it is not possible to be just to two wives, but it is permissible to marry only one wife.In his answer to the fifteenth question, the Durzy denied what has been known from the established rule of religion as permissible which is the permissibility of polygamy. He tried to prove his allegation by something that isn't proof, so he stated the following Ayahs as proofs: And We have created you in pairs (male and female, tall and short, good and bad, etc.). And: And of everything We have created pairs It is well known that the two Ayahs talk about Allah's cosmic phenomena in creating things. His wisdom decreed to create in every pair of the living animals and plants a male and a female and in every pair for pollination, offspring, settlement of life and achieving the benefits and interests. (Part No. 2; Page No. 425) The two Ayahs do not talk about polygamy at all, so taking them as proof on preventing polygamy is distortion to the meaning of Qur'an.As for Allah's saying: ...but if you fear that you shall not be able to deal justly (with them), then only one or (the slaves) that your right hands possess. It is clearly mentioned in the beginning of this Ayah the permissibility of polygamy when making sure that injustice will not take place when dealing with them in livelihood and expenses which is possible. As for Allah's saying: You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much (to one of them by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). It aims at negating the possibility of fulfilling justice in love and psychological inclination and does not mean the negation of fulfilling justice in housing and expenses. The Prophet (peace be upon him) explained this through sayings and actions. He married many wives and set justice between them in livelihood and expenses and said: O Allah, this is my division concerning what I possess, so do not blame me concerning what You possess and I do not. The Sahabah (Companions of the Prophet) agreed on the permissibility of polygamy and acted accordingly while they are Arabs, the Qur'an was revealed in their tongue and more understanding than the Durzy and suchlike who follow their whims in interpreting the Qur'an in order to follow the Christians, atheists and to satisfy women according to their view.The Durzy distorted the meaning of the fourth Ayah which reads: (Part No. 2; Page No. 426)  You will never be able to do perfect justice between wives even if it is your ardent desire as he included in it that which is not a part of it. Q 16: Is divorce applicable in your doctrine? A: Yes, divorce is applicable in case of the proper reasons. As for the one who divorces for impermissible reasons or without consent between him and his divorced wife, he has to give her half of his property. If she is the cause of divorce due to committing a bad deed, she has to pay half of her property to the husband.In his answer to the sixteenth question, the Durzy confessed that divorce is permissible for proper reasons and concealed these reasons applying the principle of Taqiyyah in order not to disclose the doctrine of Druze as this is their way of speech with those who oppose them. He also added to it a great calamity and a legislation which was not revealed from Allah when he obliged the husband to give half of what he owns to his wife if he divorces her without a permissible reason or without consent. As well as when he obliged her to give him half of her property if she is the reason of divorce due to committing a bad deed. This is contrary to what Islam has legislated for the rights of spouses at divorce and contrary to his answer to the first question that their religion is Islam. (Part No. 2; Page No. 427)  Q 17: We hear that you believe in reincarnation on which basis do you establish this? A: Yes, we believe in it. Reincarnation is based on two evidences: First: Naql (transmitted texts). Second: `Aql (reason). The Naql is Allah's saying: How can you disbelieve in Allâh? seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return (See V.40:11) We interpret this and other Ayahs according to this doctrine. As for the `Aql, it is as follows: Since Allah is just with His creation, why did He make great differences of richness, poverty, happiness and unhappiness and good and bad between them? As long as people are created again in this world, our established belief that Allah (Glorified be He) is of absolute justice and from the previous Ayah, we believe in reincarnation.The Durzy mentioned in his answer to question No. 17 and its proofs from Naql and `Aql according to the Druze thought. It is stated in the illustration about the meaning of reincarnation along with discussing their transmitted proofs in the fourth paragraph of the first debate. We have explained that believing in this is a mere lie and speculation. The details of resurrection and retribution on the Day of Resurrection, explaining its types and how it works are aural matters concerning which there is no room for mentalities. (Part No. 2; Page No. 428) As for what they set as `Aql proof and what they said concerning the Justice, wisdom of Allah and the difference in people's behaviors, ethnicity, actions and their sustenance and that due to His completeness of justice, Allah rewards every person with what they have done. He does so through recreating them in the world to fulfill retribution to every soul which makes the soul of those who died pass into another body in the world to be miserable by being there. It is said there is no indication in what has been mentioned to prove the return of the soul after death to another body in the world but it is just a mere speculation. The detail of retribution and how it will be applied is mentioned in the Qur'an and the explicit sound Sunnah which will be in another day after the end of the world i.e. the Day of Resurrection and Allah may set some of the retribution to His servants in the world as He wishes not as set by Druze in reincarnation. Q 18: Do you think that `Umar, Abu Bakr and `Uthman are more entitled to be caliphs than `Aly or `Aly is more entitled? A: This something is only known to Allah (Exalted be He) but we believe that lifetime is limited acting upon the following Ayah: And Allâh grants respite to none when his appointed time (death) comes. Whereas Abu Bakr, `Umar and `Uthman died in `Aly's lifetime, and if `Aly assumed caliphate after the Prophet's death, then Abu Bakr, `Umar and `Uthman would die in his lifetime which leaves no room for them to accomplish their mission to the nation. Therefore, Allah decreed (Part No. 2; Page No. 429) that each one of them should have accomplished his mission to serve the nation with Allah's estimation.The Durzy answered this question No. 18 indirectly when he said: Allah knows the best. He adhered to the principle of Taqiyyah as his people always do in concealing their real doctrine to strangers and then philosophized the delay of `Aly's caliphate after the caliphate of the three caliphs. He mentioned that Allah knew that the three would die before `Aly, so He made them assume the caliphate before him to accomplish their missions. If `Aly assumed the caliphate before them, they would not have taken it because they would die before him. Therefore, Allah destined that caliphate would be as the known arrangement. This philosophy is an indirect answer to the question which he was asked to explain the legal ruling, instead he explained what he thinks to be the cosmic arrangement. However, his answer is against their creed concerning the Rightly-Guided Caliphs (may Allah be pleased with them) because they curse the first three caliphs and deify `Aly. The answer is full of turning away, tergiversation and applying to the principle of Taqiyyah. It is understood from his saying that assuming the caliphate by the three caliphs before `Aly was not because of their excellence over him but because of a predestined matter and this is unlike the doctrine of Ahl-ul-Sunnah. Q 19: Do you give preference to Abu Bakr, `Umar, `Uthman and `Aly according to their order in assuming caliphate? A: Yes, but in the same time we do not prefer them in rank (Part No. 2; Page No. 430) to any. We believe that `Aly is superior to them according to the saying of the Prophet (peace be upon him) in his Khutbah (sermon) on the day of the Farewell Hajj: Whoever his master is I, `Aly is his master. O Allah! Love him who loves `Aly, and be the enemy of the enemy of `Aly...The Durzy contradicted himself in the answer to this question No. 19 and ignored the merit of the three Rightly-Guided Caliphs; Abu Bakr, `Umar and `Uthman He said: Yes. i.e. We give preference to the four Caliphs according to their order in the caliphate, then he said: We do not prefer them in excellence to anyone. This is an explicit statement that they do not prefer them to anyone of the creature. Afterwards, he added that `Aly is superior in rank than each one of them (may Allah be pleased with them all), despite the sound Hadiths which state that `Aly said that Abu Bakr and `Umar are better than him (may Allah be pleased with them all). Another proof is the Ijma` of the whole Ummah (nation) that Abu Bakr and `Umar are better than him. Moreover, the majority believe that `Uthman is better that `Aly (may Allah be pleased with them both). To substantiate his view, he cited the following Hadith: Whoever his master is I, `Aly is his master. O Allah! Love him who loves `Aly, and be the enemy of the enemy of `Aly... Shaykh Al-Islam Ibn Taymiyyah refuted their view saying:As for the Hadith: Whoever his master is I, `Aly is his master. O Allah! Love him who loves `Aly... It is not found in any of the main sources of Hadith except in Al-Tirmidhy. However, it does not have except Whoever his master is I, `Aly is his master. As for that addition, it is not part of the Hadith. When Imam Ahmad was asked about it, he said: A Kufi addition. No doubt that this addition (Part No. 2; Page No. 431) is a mere lie due to some reasons: (A) Truth does not support anyone but the Prophet (peace be upon him). If `Aly was so, he should be followed in all that he had said. It is well known that `Aly was opposed by the Sahabah and his followers in matters where texts support those who oppose him such as the pregnant woman whose husband dies during her pregnancy.As for saying: O Allah, support those who helped him etc. It contradicts reality because some people fought with him in Siffin battle and were not victorious. Other groups were not among his supporters, but they did not fail such as Sa`d who conquered Iraq. Likewise, the army of Mu`awiyah and Banu Umayyah who conquered many of the disbelieving countries and Allah granted them victory while they were fighting against `Aly.On the other hand, his saying: "O Allah! Love him who loves `Aly, and be the enemy of the enemy of `Aly..." contradicts one of Islam's principles, for the Qur'an shows that believers are brothers although they fight and oppress one another. As for his saying: Whoever's master I am, `Aly is his master some scholars of Hadith such as Al-Bukhari and others refuted it, while some graded it to be a Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish). If the Prophet (peace be upon him) said so, he did not mean special loyalty but he meant a common one which is the loyalty of faith to the believers and loyalty is the opposite of disloyalty. No doubt that it is a must to be loyal to the believers unlike the view of the Nawasib (Shiite). Q 20: It is clear from what has been mentioned earlier that everything you believe in is supported by an Ayah of the Qur'an or based upon a Hadith. A: We do not act according to opinion and Qiyas (reasoning) but according to what we have been ordered.The question No. 20 and its answer acknowledging (Part No. 2; Page No. 432) that Druze build their doctrine on an Ayah or a Hadith should not be taken into account due to what has been mentioned above that this is a fabricated debate. Assuming that it is a reality, not all Muslim debaters represent Ah-ul-Sunnah. As for the Durzy's allegation that Druze do not act according to opinion or Qiyas it false claim refuted by reality which is proof to their atheism, following their whims and using tergiversation. His answer is based on Taqiyyah as he said: "We act according to what we have been told to do" in order to hide the commander whether he is Al-Hakim Bi Amrih and the rest of the infallible Imams in their claims or others. No wonder, Taqiyyah is their basic principle and they do their best to apply it. May Allah grant us success.May peace and blessings be upon our Prophet Muhammad, his family, and Companions.